The Years Of Isaiah's Ministry

by HYLAND, D. T. | Category: Across The Bible Centuries | Aug 1988

Isaiah, an inhabitant of Jerusalem, was called to the prophetic office near the end of Uzziah's reign over Judah, and continued to prophesy through the reigns of Jotham, Ahaz and Hezekiah.

His initial vision of the holiness of God's Being and the glory of His lofty dwelling place had a profound effect upon the prophet. One result was an awareness of the heinousness of human sin, and it is instructive to note that he was first conscious of personal sinfulness. "I am a man of unclean lips" he confessed before describing his contemporaries as "a people of unclean lips" (Is. 6:5). But Isaiah's awareness of God's abhorrence of sin was coupled with an appreciation of divine forgiveness and cleansing, which he retained all his life. God's greatest servants have always been deeply aware of their sinfulness and unworthiness for divine service. Isaiah realized the significance of the vision; God was calling him to undertake a daunting task. Always responsive to divine prompting he immediately replied, "Here am I; send me" (6:8). Isaiah was quietly confident that his God would give him the necessary strength to fulfil his ministry. He showed an attitude of true discipleship worthy of emulation by saints today.

Uzziah and Jotham

Uzziah's reign had strengthened Judah and increased her wealth. It was a tragedy that he entered the temple to burn incense; a service which he knew was reserved to the priesthood. The judgement of God was severe, for he ended his days as a leper. His experience is an example to all who engage in God's service, who should pray with humility, whatever the level of their attainment, that their feet will always be preserved from slipping.

Uzziah was followed as king of Judah by his son Jotham, who had actually been co-regent with his father for a number of years. Jotham was a wise man who learned from the experience of his father. He set his people a good example which sadly they did not follow, and is commended "because he ordered his ways before the LORD his God", whereas the comment on the behaviour of his subjects is "the people did yet corruptly" (2 Chron. 27:2,6). It is widely accepted that parts of Isaiah chapters 2 to 5 describe the state of the kingdom of Judah during the reigns of Jotham and his son Ahaz. "Their land also is full of idols; they worship the work of their own hands" (2:8). The failure of the people is summed up in the parable of the vineyard wherein was planted "the choicest vine". Through God's goodness they were in a highly favoured position. The divine Husbandman looked for vintage fruit but was only rewarded with the small bitter berries of the wild vine - "bad fruit" (5:2 NIV), representing the results of their unfaithfulness. Such behaviour by the people of God necessitated judgement.

Ahaz

During the reign of Ahaz, Israel joined with Assyria to attack the southern kingdom. In a panic, Ahaz foolishly disregarded Isaiah's advice and enlisted Assyrian aid with the result that Judah became tributary to Assyria. With prophetic vision, Isaiah had foreseen the further moral and spiritual degeneration which would follow liaison with Assyria. Ahaz went to Damascus and gave instructions that a copy of the pagan altar there should be erected in Jerusalem, "and the king drew near unto the altar, and offered thereon" (2 Kin. 16:12). He removed the altar of the Lord from its place of prominence in the Temple. The king of Judah had led his people along a path which would end in destruction; whereas their only hope of preservation lay in trust in God.

After the northern kingdom fell to the might of Assyria, Judah continued within the Assyrian Empire as a self-governing monarchy. Ahaz, whose reign had been a disaster, was followed by his son Hezekiah on the throne of Judah. In the kingdom spiritual life was at a low ebb; idolatry was rife. Hezekiah closed down the sanctuaries to heathen deities, drawing attention to the sins of omission and commission of the previous generation. They "turned away their faces from the habitation of the LORD, and... shut up the doors of the porch" (2 Chron. 29:6,7). They had failed to offer burnt offerings to the God of Israel. The godly in Judah must have grieved that divine service in the Temple ceased. Neglect of the truths of God's house inevitably brings grief to both God and His people.

Hezekiah

In his work of reformation, Hezekiah got his priorities right, because his love for the house of God was of similar nature to David's. "In the first year of his reign, in the first month", he "opened the doors of the

house of the LORD, and repaired them" (2 Chron. 29:3). In order that service could recommence according to the divine pattern, God's house required cleansing; the personnel also needed to be sanctified. Hezekiah assembled the priests and Levites and charged them to consecrate themselves so that they would be in a fit condition to "remove all defilement from the sanctuary" (2 Chron. 29:5 NIV). The king charged them: "Be not now negligent" (2 Chron. 29:11). To their credit, they were diligent and were soon able to report that the house had been cleansed and replacement vessels provided. Cleansing from defilement is necessary under both covenants and the exhortation to those engaging in divine service under the New Covenant is: "Let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1).

Hezekiah had never seen the Temple in Jerusalem functioning as the sole centre of worship for the twelve tribes, the undivided nation. But, from his reading of the law of Moses and his knowledge of the history of the nation, he realized this was the divine intention. Hezekiah "commanded that the burnt offering and the sin offering should be made for all Israel" (2 Chron. 29:24). The service of praise was reintroduced and the whole congregation worshipped God.

It was necessary to delay the celebration of the passover until the second month so that priests and people could be more adequately prepared. Hezekiah extended an invitation to those of the northern kingdom who had not been carried away into captivity to come to Jerusalem and worship alongside those of Judah. Most rejected this gracious invitation with scorn; "Nevertheless, some men of Asher, Manasseh and Zebulun humbled themselves and went to Jerusalem" (2 Chron. 30:11 NIV). There was rejoicing in Jerusalem because, not since the days of Solomon had worship in the Temple been conducted so closely to the divine pattern. How much greater the joy in heaven over such godly repentance! After being blessed by the Levites, the people systematically destroyed the centres of idolatry throughout the tribal areas which had been represented in the worship at Jerusalem. They then returned home.

Hezekiah had decided that he was not prepared to be subservient to Assyria permanently. During the reign of Sargon he had been invited to join a revolt against Assyria by the Pharaoh of Egypt. Isaiah solemnly warned Judah against this course of action. He acted his prophecy by walking 'naked and barefoot" (20:3) through the streets of Jerusalem. In this way he indicated that Egypt would be conquered and led captive in a similar manner.

The prophet recommended waiting upon God with patience. "In returning and rest shall ye be saved; in quietness and in confidence shall be your strength" (30:15). Nevertheless the king decided to reinforce the defences of Jerusalem. He had a new channel cut to carry water from the spring Gihon to the pool of Siloam within the outer city wall. These precautions were necessary in view of the probability that the Assyrians would lay siege.

God had given the land of Israel to His people with the assurance: "The LORD shall cause thine enemies that rise up against thee to be smitten before thee" (Deut. 28:7). But the covenant promises were dependent upon obedience to God's commandments. The God of Israel was well able to be their Protector provided that they trusted Him alone for deliverance from oppressors. Isaiah's condemnation in the name of the Lord was scathing: "Woe ... to those who carry out plans that are not Mine, forming an alliance, but not by My Spirit, heaping sin upon sin; who go down to Egypt without consulting Me; who look for help to Pharaoh's protection" (30:1,2 NIV). God Himself always provides the way of escape from testing situations (1 Cor. 10:13).

Sennacherib

In 701 BC Sennacherib, king of Assyria, decided to deal with Judah, and his formidable war machine captured many fortified cities. His forces then laid siege to Jerusalem. Hezekiah encouraged the people and their military leaders: "Be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there is a greater with us than with him" (2 Chron. 32:7).

Sennacherib had to divert forces intended to be used against Jerusalem to resist an Egyptian force marching against him. The siege failed and Jerusalem was delivered because "the angel of the LORD went forth, and smote in the camp of the Assyrians an hundred fourscore and five thousand" (2 Kin. 19:35). Sennacherib and what remained of his army withdrew and Hezekiah's last few days were peaceful.

Jerusalem had been saved from the Assyrian invader, but with prophetic vision Isaiah foresaw the time when Judah, including Jerusalem, would be carried into captivity in Babylon. Beyond that he foresaw Messiah's first advent when through His conception in the virgin, the Child would be born, the Son given (9:6). With the vision of the seer he also described in graphic detail Messiah's sufferings, when Jehovah's Righteous Servant would be "cut off out of the land of the living" (53:8). But this was not the limit of his foresight. At a time when Judah struggled for her very existence, he foresaw an era of peace and prosperity, righteousness and justice, not only for a reunited Israel, but for other nations also, all under the beneficent rule of David's Son and Lord.

HYLAND, D. T. | Aug 1988
Across The Bible Centuries